34 In speaking of other Desires and Affections which we still have to notice, we continue to suppose man existing in society; and we shall have to consider mainly, at first, those Desires and Affections which have reference to the intercourse of a man with other men.

35 The Appetites are of the nature of Instincts, in that they tend to their objects, without their objects being present to the mind as abstract notions. But yet when we bring into view abstract notions, the bodily desires may be described as tendencies to such abstractions. Thus Hunger and Thirst may be described as the Desire of Food: which is, as we have seen (3), an abstract notion. All the Bodily Desires may be included in the Desire of Pleasure, which is a still more abstract notion.

As the developement of the human mind goes on by the exercise of thought (22), the objects of desire are all presented to the mind as abstract notions, more or less general. In this way, the Bodily Desires may be presented in a general and abstract form. But besides these general and abstract forms of Bodily Desires, there are other Desires which cannot be conceived in any other way than with reference to abstractions; as the Desire of Fame, the Desire of Knowledge. These we shall call Mental Desires.

36 We now speak of those Springs of Action which result from the operations of the mind. Among such operations, besides those which have been referred to, we must place Memory, by which past facts and objects are recalled to the mind, and subjected to its view, in the same manner as if they were present; and Imagination, by which the distant, the absent, and the future are represented to the mind, under combinations and aspects imposed by the mind itself. These faculties fill up the abstract outline of the objects of desire, with particulars and images, by means of which they obtain a far stronger hold upon the purpose and will, than the mere abstraction of itself could have. By their means, the desire of a general and abstract object impels us, not merely with the force residing in the ultimate generality, but with a power belonging to the whole series of the successive steps of generalization, from objects of sense upwards.

37 Every object of desire as contemplated by the mind may be described by a general term as a Good. Quicquid petitur petitur sub specie boni. This is the most general aspect of the objects of

desire. Opposed to the objects of desire, are objects which we shun, as Pain, Constraint, and the Want or Privation of objects of desire. These are Evils. The mind, furnished with the stores of Memory, and exercising the powers of Imagination, can contemplate remotely future, as well as immediate gratifications, arising from the attainment of objects of desire. Such objects, contemplated as future, are wished for; if the attainment of our wishes is deemed probable, they are hoped. The infliction of future evils, if probable, is feared. Evil so contemplated is Danger. Hope and Fear are springs of action no less powerful than present Desire.

38 We must now consider the particular Mental Desires separately.

In order that we may distinguish and enumerate the more important and more elementary of the Mental Desires, we may remark, that Desires, operating merely as tendencies to action, and not unfolded by the exercise of thought, so as to become tendencies to mental objects, (abstractions,) are like Instincts (23). Hence we may consider those Desires as distinct, which look like the developements of different Instincts. The Instincts of animals are a kind of image of the Desires of man; and we may consider those as so many distinct Elementary Desires, of which we find so many images in the Instincts of animals. And the Desires of which we shall speak, being also the most universal and most powerful of those by which man's actions are determined, are those which we have especially to notice among the Springs of Action.

The Mental Desires of which we shall first speak, are the Desire of Safety, the Desire of Having, the Desire of Society, the Desire of Superiority, the Desire of Knowledge.

39 The Desire of Safety. All the bodily desires may be included under one general expression, as the Desire of Personal Wellbeing, or the like. But in order to frame rules of action, we must refer to something more limited and definite than this. Moreover, in our view of the springs of human action, we are to suppose man to be in Society, and to have his desires determined by the circumstances of his social condition (34).

Now if the desires alone be taken into our account, a man living among men is liable to have his desires frustrated, and to suffer harm, pain, wounds, and even death, through the operation of the conflicting desires of other men. We can conceive a condition in which men are in a perpetual state of war and violence, like hostile beasts of prey. But the desires of man, when his irascible affections are not inflamed by conflict, tend towards a

state of things the opposite of this. He desires peace and tranquillity. He hopes for these; he fears their opposites. These desires, hopes, and fears are so strong, that man's life is scarcely tolerable if they are not in some degree gratified. Man requires, as indispensable to his human condition, a removal of his fears of violence and harm to his body, arising from the conflicting desires of other men. This feeling we may call the Desire of Safety. It is one of the strongest, most universal and most constant of all the desires of men.

40 We find Instincts of animals which correspond to this Spring of action in man. Such an Instinct is variously described, as the Instinct of Self-defense, or of Self-preservation, the instinctive Love of Life, and the like. This Instinct stimulates all the faculties of animals in the most energetic manner; is able to master their strongest appetites and affections; and often calls into play an almost incredible sagacity and strength.

41 In man, the instinctive love of life, the instinctive desire to avoid privation, pain, and constraint, are expanded and unfolded by memory, reflection and foresight. Life, ease, comfort, peace, tranquillity, become objects to which man tends with conscious thought, as well as from blind impulse. Nor can he be at all satisfied, except he can look forwards to the future, as well as the present enjoyment, of these advantages. He must not only have present Safety, but Security for the future. When, however, we speak of the Desire of Safety, as one of the principal elementary Mental Desires, we may understand Security to be included in the expression.

42 We have mentioned Constraint as one of the things which men desire to avoid. Even when unaccompanied with pain or danger, extraneous force, compelling or restraining our motions, is felt as a grievous infliction. We cannot act so as to make our actions our own, without acting freely; and the Desire of Free Agency, which we naturally feel, is confirmed and made more urgent, by our perceiving that such freedom is necessary to all properly human action. Hence the Love of personal Liberty is one of the powerful Springs of human action; but so far as it is of an elementary nature, it is included in the Desire of Safety and Security from bodily harm of which we now speak.

43 The Safety, Security and Liberty of the body, which man thus requires, as conditions without which he cannot exist satisfactorily, are easily endangered by the angry affections of other - men, stimulated by their desires, conflicting with his. By such

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conflicts Malice is produced (32); and malicious intention shews itself in deeds of force and violence, or in other kinds of attempts upon the safety and liberty of the man. Others become his Enemies, and he becomes theirs. And the natural Enmity, as well as the Society of mankind, modifies their other desires.

44 The Desire of Having. The Desire of Having, so far as it refers to the means of subsistence, is a developement of the instinct of self-preservation, which impels animals to seek food and other necessaries of life. But even in animals, we see a desire of having which goes beyond this: for some animals have an instinct of hoarding and storing; and this instinct is very different from mere desire of food. It often controls present appetite, and leads the animal to hide what it cannot use as food, as well as what it can. In man the Desire of Having is apparent in all stages of Society (33). Food, clothing, weapons, tools, ornaments, houses, carriages, ships, are universally objects of his desire. In the first place, indeed, man desires these things as a means of gratifying his natural appetites, or his affections; of supporting and sheltering his family; of repelling and mastering his enemies. But the desire to possess such objects, as it exists in man, goes beyond the measure of their obvious use. He delights to consider them. as connected with himself in a permanent and exclusive manner, and to look upon them as his, as his own. The things which he thus looks upon as his own, he is disturbed at the prospect of losing, and is angry at any one who attempts to take them from him. Nor can he be at ease in his thoughts, or act steadily and tranquilly, except he be allowed to possess in quiet and security what he thus has as his. He needs to hold it as his Property.

45 The objects to which the desire of possessing applies are called Things, as contrasted with Persons. In considering the rules of human action, Things are contemplated as morally passive, the objects of possession and use; capable only of being given, received, acted with or on: Persons are active, or capable of action; and are considered as conscious, intelligent, intentional agents.

Things, as objects of possession, are contemplated under various aspects of generality and abstraction. In a general way, they are termed Possessions, Wealth, Riches. There is one particular kind of Possession which is used in transferring all other kinds, and which hence measures and represents all other kinds. This is Money, which most commonly has the form of copper, silver, or gold, and which is especially called Riches.

46 Wealth or Property includes all objects which are subservient to the satisfaction of our wants; and thus the desire which regards property is strengthened by the progress of Artificial Wants (32). Again, most of the relations of society imply some intercourse with regard to property, some giving and receiving. The progress of society, with the extension and multiplication of these social relations, give additional operation to property, and increase its hold on men's minds. And thus, in a society in which artificial wants and social relations are extended and multiplied, still more than in more simple states of society, there can be no tranquillity, peace, or comfort, except man can possess in security and quiet that which he regards as his Property.

Without Property, and the recognition of Property in Society, even man's free agency cannot exist. If another may at any moment take from me my food, my clothing, my tools, I can no longer, with any confidence or steadiness labour, or travel, or reckon upon being able to live from day to day. In order to act, I must act on, or with things; and I must for that purpose have secure property in things.

47 The Desire of Society appears in man in two very conspicuous forms; the Desire of Family Society and the Desire of Civil Society. These may be treated of as elementary desires; we have images of them in the instincts of animals;-of the former, in pairing animals, of the latter, in gregarious animals.

That man has a Desire of Family Society, in addition to his mere bodily desires, is plain. In the rudest tribes, the man and his wife are bound together by this desire. They wish for and seek habitual companionship and help, not merely occasional pleasure. The woman can hardly subsist through the time of child-bearing, or the child be supported, without the existence of the ties of family. When the family circle is completed by the addition of children, this desire of companionship is awakened and gratified in a wider sphere. The desires which first led to the existence of the Family are refined, as well as extended, by the existence of the Family. A desire of a general sympathy among the members of the Family, purifies and elevates the operation of the mere bodily desires. There are added to the gratification of the desires, innumerable new pleasures growing out of the offices of mutual love to which the family gives occasion.

These gratifications are so congenial to the nature of man, so universally and constantly sought, so uneasily and impatiently dispensed with, that no form of man's existence can be tolerable or